Notes:

That is, if because there are no clouds and breeze in the
daytime the gathering for wine-drinking is suspended, then why shouldn't this
gathering take place at night, in the moonlight? That is, just as much as
the clouds' not coming made the day unenjoyable, so much the moon will shine
clearly in the night. (111)

That is, if today no clouds showed in the sky, and the breezes
didn't blow, and a wine-drinking party wasn't able to take place, then tonight
the moon will shine, and then the wine-cup will make its rounds. Mirza has
dressed his already-used theme
in a new attire: {97,13}. (213)

The relish and ardor of the first line, its implication-based
style (such that directly, it hasn't said a single word about wine-drinking,
but has made it clear that wine is being referred to)-- this is the extreme
of eloquence [balaa;Gat]. And instead of an informative
[;xabariyah], an inshaa))iyah style-- all this is very fine. But
no commentator has made it clear why the nonexistence of cloud and wind proves
that the night too will be moonlit....

The situation in reality is that there's no likelihood of
the night's being moonlit, no clear probability. The speaker, to comfort his
spirit, is giving himself childish reassurance.... In this childish reassurance
is a kind of melancholy, or rather desperate, innocence, which only habitual
wine-drinkers can understand. (1989: 158) [2006: 180-81]

FWP:

In proper mushairah
style, the first line of the verse, heard in isolation, is baffling. The speaker
indignantly challenges, 'Let somebody say what's wrong with a moonlit night!'
What could possibly occasion such a challenge? It's hard to imagine, since
moonlit nights are valued, and nobody has any cause to disparage them.

After an appropriate (and appropriately suspenseful) interval,
we are allowed, under mushairah performance conditions, to hear the second line. Even then, we have to put the whole
thing together carefully, since, as Faruqi notes, the verse is a sort of ultimate
peak of implication. Although
it's about wine-drinking parties, there's not the slightest reference in it
to wine, or drinking, or parties. And the connection of wine-drinking parties
with clouds, wind, and moonlit nights is simply something we have to know
beforehand, as a feature of the ghazal universe.

For another verse about clouds and moonlight and wine, see
{97,13}, as Bekhud Mohani rightly suggests.
The similarities are striking.

Since the first line has buraa))ii
almost at its end, and the second line has balaa right
at its beginning, I am tempted to see, despite the spelling change, a hint
of a 'bad/good' [ buraa - bhalaa ] affinity.